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Do Not Pray with Those Who Revile Ahlus Sunnah – Shaykh Saaleh al Fawzaan

Q: Oh Noble Scholar – May Allah give you success – this questioner also says, my job is far from my house – a distance of 140 km, And there is a masjid where I pray the Friday prayer, but the khateeb reviles Ahlus Sunnah wal Jamaa’ah, is it allowed for me to leave the Friday prayer in this masjid, knowing that there are other masaajid, but they are far from my workplace?

A: Do not pray with him whilst he reviles Ahlus Sunnah wal Jamaa’ah. This is a great evil, do not pray with him. Pray it as dhuhr*, pray it as dhuhr, do not pray it as jumu’ah, except if there was near you another masjid, that you can pray in, and there isn’t any reason prohibiting that, then pray in there, N’am.

* The questioner was a traveller which is why the Shaykh said pray it as dhuhr

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[15D] Excerpts From Shaikh Rabee Book Titled ‘Marhaban Yaa Taalibal Ilm’-[The People of Fitan Are Unable to Confront The Salafi Methodology, So They Utilise Different Apparels and Semblances to Deceive The People]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Rabee [may Allaah preserve him] said:

Indeed, I advise the youth to have good manners, to be humble, honour the scholars and avoid this evil orientation [i.e. the claim of the one who says, ‘’I do not make Taqleed of such and such’’, even though the claim behind this is to reject the here], just as the khawaarij used to say: The judgement belongs to none except Allaah”, so Ali [radiyallaahu-anhu]  said to them: “A  statement of truth by way of which falsehood is desired.”

I swear by Allaah -based on my observations  of their actions, statements and stances-that these people desire falsehood and to divert the youth from the scholars. The youth exit a maelstrom and fall into another maelstrom; they exit one pit and fall into another, because the people of evil and Fitan are hidden and are behind the scenes, as the saying goes, ” they want pawns” whom they move back and forth to confront the Salafi Methodology.

Where did Ikhwaan al Muslimoon and the Qutubiyyoon [ref1] get these ideas from in this land [i.e. Saudi Arabia]? Where did the ideas of Juhaymaan, Abdur Rahmaan Abdul Khaaliq, Al- Haddaad, Al-Maghraawi and Abul Hasan Al-Maribi come from? [Ref 2] All of them are tail ends of Ikhwaan Al-Muslimeen’s ideas. All of them- beginning with the Fitna of Juhaymaan up to date- are tail ends of Ikhwaan Al-Muslimeen’s Fitna, whose main setup is to topple the scholars. However, they adopt different apparels and semblances – sometimes they adopt the term Al-Ikhwaan, sometimes the term At-Tasawwuf and at other times they adopt the term As-Salafiyyah! The most dangerous one is the term As-Salafiyyah, because they are unable to confront the Salafi Methodology with the terms At-Tab’leegh and Al- Ikhwaan, so they cover this make-believe act with the term As-Salafiyyah and then come along to challenge the scholars [i.e. the true scholars of the Salafi Methodology].

Source: Marhaban Yaa Taalibal Ilm’ pages 62-63. Abridged and slightly paraphrased

Ref 1:


Qutubiyyah: Readings in elementary and advanced Qutubism

Ref 2:

Abul Haasan Al-Maribi

Abdur Rahmaan Abdul Khaaliq



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[6] Admonitions: Excerpts From Shaikh Muhammad Baazmool Regarding The Safeguards Against Fitna [Bloodshed, Chaos, Strife etc] and The Means to Maintaining Peace and Security In The Lands

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Muhammad Baazmool [may Allaah preserve him] said that Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said: And because of the [destructive effects of rebellion and fighting during fitna], Ahlus Sunnah established that fighting must be abandoned due to the authentic narrations reported- [about this affair]- from the Prophet [sallal-laahu-alayhi-wasallam]. So, they began to mention this in the [books] of creed, commanded [the Ummah] to exercise patience when faced with the tyranny of the rulers and to refrain from fighting against them.

Whoever contemplates on the authentic established narrations reported from the Prophet [sallal-laahu-alayhi-wasallam] regarding this affair and examines them thoroughly – in the manner that the people of clear-sightedness examine them – will know that what has been transmitted in the Prophetic texts of the Sharee’ah is the best in all affairs. So, due to this when Al-Husayn wanted to go to the people of Iraq after they wrote him many letters, the virtuous people of knowledge -such as Ibn Umar, Ibn Abbaas and Abu Bakr Ibn Abdir Rahmaan Bin Haarith Bin Hishaam- told him not to go, and they were convinced that he would be killed. Some of them even said: ‘’I place you in Allaah’s Trust [to protect you from] being killed’’. And some of them said: “Had it not been for [fear of dishonouring or disgracing you], we would have restrained and prevented you from going”. So, they advised him sincerely regarding this affair – out of seeking after his wellbeing and that of the Muslims.

Indeed, Allaah and His Messenger command rectification and not corruption; but a person sometimes holds a correct opinion and a wrong one at other times. So, what those people [i.e. Ibn Umar, Ibn Abbaas, Abu Bakr Ibn Abdir-Rahmaan Bin Haarith Bin Hishaam (radiyallaahu-anhum)] said to him [i.e. al-Husayn (radiyallaahu-anhu)] became manifest [i.e. that they feared for his life]. There was no benefit in [travelling to Iraq to fight]- neither a religious nor worldly benefit and thus those oppressive transgressors were able to gain the upper hand against the grandson of Allaah’s Messenger (sallal-laahu-alayhi-wasallam) until they murdered him. This shows that what the Prophet [sallal-laahu-alayhi-wasallam] commanded – in relation to exercising patience when faced with the tyranny of the rulers and to refrain from rebelling against them- is the most beneficial of all affairs for the people. [Listen to audio- (only fifteen minutes)- about how the shia betrayed al Husayn (radiyallaahu-anhu) ]

This why the Messenger [sallal-laahu-alayhi-wasallam] praised Al-Hasan, saying: “Indeed, this son of mine is a Sayyid [i.e. a noble] and may Allaah make peace between two big groups of Muslims through him’’. He [sallal laahu alayhi wasallam] neither praised anyone for fighting in times of fitna nor due to rebellion against the rulers.  Al Bukhaari [rahimahullaah] reports from Al Hasan Al Basri [rahimahullaah] who reported that Abu Bakr [radiyallaahu-anhu] said that he heard Prophet [sallal-laahu-alayhi-wasallam] saying on the pulpit whilst Al-Hasan [radiyallaahu-anhu] was by his side, and the Prophet [sallal-laahu alayhi-wasallam] was looking once at the people and once at Al-Hasan, saying: “Indeed, this son of mine is a Sayyid (i.e. a noble) and may Allaah make peace between two big groups of Muslims through him’’[Bukhaari Number 2704].

So, the Prophet informed us that Al-Hasan is a Sayyid [a noble one] and what the Prophet said became a reality- that Allaah brought about peace between two big groups of Muslims through him. This clarifies the fact that bringing about reconciliation between the two groups was something desired, praiseworthy and loved by Allaah and His Messenger. And what Al Hasan did is one of his greatest virtues and [a proof of his] high status. Had it been that fighting [during fitna] is obligatory or recommended, the Prophet [sallal-laahu-alayhi-wasallam] would not have praised anyone for abandoning an obligation or a recommendation.

Source: Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-taw’iyah’ pages 30-33 abridged and slightly paraphrased

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[15B] Excerpts from Shaikh Rabee’s Book Titled ‘Marhaban Yaa Taalibal Ilm’- The Ahzaab [Deviated Parties and Groups]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Rabee Bin Haadi [may Allaah preserve him] said:

These [Ahzaab -deviated parties and groups (Ref 1)] do not desire except leadership, so they overlook the Shirkiyyaat [beliefs, views and practices that are tantamount to shirk], Bidah and Dalaalaat [beliefs, views and practices that are tantamount to misguidance].  And they raise flashy slogans that beguile the intellects of many youth and thus they begin to regard the scholars as betrayers, stooges and spies -descriptions which even the leaders of misguidance of old were unable to utter.

So, O youth! Be warned about these people who behave as if they have an earnest concern for Islaam, however they are the first to behave negligently towards the [sound] Islamic fundamentals and  principles without which Islaam cannot be established [as it should be established] – such as the sound belief related to the Names and Attributes of Allaah, [sound] belief related to singling out Allaah in worship, the three categories of Tawheed, resurrection, paradise, hell fire, punishment in the grave and other affairs of creed.  [Ref 2]

Imaam Ibnul Qayyim said: ‘’To honour the [upright] scholars, having love for them and obeying them in that which is related to obedience to Allaah, is something beloved to Allaah, legislated and obligated by Allaah.’’

Then Shaikh Rabee said: I say, ‘’It is obligated on the Ummah to acknowledge the status of the [upright] scholars and to know that it is obligated to love and obey them; and hating them is tantamount to hating the religion of Allaah. Hating the carriers of this religion -the [upright] scholars – will lead to having hatred for true knowledge that has been inherited from the prophets. Woe to the one who hates them and their [sound] creed!

Source: Marhaban Yaa Taalibal Ilm’ page 60-61. Abridged and slightly paraphrased

[Refs 1 & 2 The Deviated Groups and Parties – A Brief acquaintance


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The Quran and Sunnah Upon The Understanding of The Salaf

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